Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (2/320)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

obliged to undertake and which are not customary, such as making a gift, giving charity, freeing a slave, or the like. We specified matters in which he is under no obligation to exclude his expenditure on his parents and children to the extent that he is obliged to support them. Although this entails disposing of wealth without compensation, it is permissible because it is obligatory, and his creditors entered into their dealings with him on that basis. This qualification also excludes expenditure on himself, since he is obliged to spend moderately and reasonably on sustaining his own life. Extravagance in any of these matters is impermissible, because it entails disposing of wealth without compensation for something that is neither binding nor obligatory upon him.

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We specified acts that are not customary because he may dispose of wealth in customary ways, such as giving clothing to a beggar, offering the sacrificial animal, spending on Eid without extravagance, and similar things.

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Likewise, he may spend his wealth in exchange for consideration in customary matters, such as marrying, maintaining a wife, and the like. This is not permissible in matters that are not customary, such as incurring hire costs for a voluntary Hajj and similar expenditure. Consider whether he may perform the obligatory Hajj using funds owed to his creditors, though this would turn on the disagreement over whether Hajj must be performed immediately or may be deferred. And may he marry four wives? Reflect on this.

His sales and purchases are valid provided they involve no preferential concession. His acknowledgment of a debt in favour of someone whom he is not suspected of favouring, whether a close friend or a relative, is valid by agreement. Its validity in favour of someone whom he is suspected of favouring is disputed. Mālik’s statements differed regarding his paying some creditors rather than others and his pledging property as security. On one occasion he said that this was permissible; on another, that it was not, and that all the creditors were entitled to share in it. It has also been said that his payment is valid but his pledge is not—a position supported by an inference from al-Mudawwana. This concerns payment or a pledge made to someone whom he is not suspected of favouring,

يلزمه مما لم تجر العادة بفعله من هبة أو صدقة أو عتق أو ما أشبه ذلك، وإنما قلنا فيما لا يلزمه تحرزا من نفقته على آبائه وأبنائه في الحد الذي يلزمه ذلك لهم؛ لأنه إتلاف مال بغير عوض- وهو يجوز له؛ لأنه يلزمه، فقد دخل معه الغرماء على ذلك؛ وتحرزا أيضا من نفقته على نفسه؛ لأن الإنفاق على نفسه بالقصد والسداد واجب عليه لإبقاء رمقه، ولا يجوز له في شيء من ذلك السرف؛ لأنه إتلاف مال على غير عوض فيما لا يلزمه ولا يجب عليه. فصل وإنما قلنا مما لم تجر العادة بفعله؛ لأن إتلافه المال فيما جرت العادة بفعله جائز له، كالكسوة يعطيها السائل والتضحية والنفقة في العيد من غير سرف وما أشبه ذلك. فصل وكذلك إنفاقه في المال على عوض يجوز فيما جرت العادة بفعله كالتزوج والنفقة على الزوجة، وما أشبه ذلك؛ ولا يجوز فيما لم تجر العادة بفعله من الكراء في الحج التطوع، وما أشبه ذلك؛ وانظر هل له أن يحج حجة الفريضة من أموال غرمائه أم لا - وإن كان يأتي ذلك على الاختلاف في الحج هل هو على الفور؟ أو على التراخي؟ وهل له أن يتزوج أربع زوجات؟ وتدبر ذلك. ويجوز بيعه وابتياعه ما لم تكن فيه محاباة؛ وإقراره بالدين لمن لا يتهم عليه من صديق ملاطف أو قريب باتفاق. ولمن يتهم عليه على اختلاف؛ واختلف قول مالك في قضائه بعض غرمائه دون بعض ورهنه، فقال مرة: ذاك جائز له، وقال مرة: لا يجوز ويدخل عليه في ذلك جميع الغرماء؛ وقد قيل: إنه يجوز قضاؤه ولا يجوز رهنه - وهو قائم من المدونة بدليل؛ وهذا إذا قضى أو رهن من لا يتهم عليه،